The author observed that Kwara'ae children showed two distinct self-expression patterns through two language and behavior frameworks from the beginning of participating in agriculture and housework (about three years old): the child-mode and the adult-mode. When children play with their peers, they are in the child-mode and behave naively and mischievously, sometimes even imitate adults, but resist adults' participation; But at work, children switch to adult-mode and show the same behavior and language as adults.

 

Through fantasy games and other cognitive strategies at work, Kwara'ae children act their observed adult roles, use adult knowledge, shape their own culture, and construct ontological and epistemological knowledge.

 

In different parts of the desert areas of central and Western Australia, sand story telling is a living cultural tradition, a part of narrative communication between generations, and a special form of inner expression. At the same time, local children tell stories by beating and bending wires on the ground, changing the tone of voice and drawing logo graphics on the beach. This activity is called to place story stick. In this play activity, children's symbolic memory ability and expression ability are developed.

 

The author believes that children's play stories generally involve and reflect how children view the social world related to their inner world. Furthermore, Lila's game stories in the sand come from her inner world's self-consciousness and the association and creation of the environment. When she “selving” the culture, she not only acts as a creator, but also leaves a performance space to experience the world.

 

The empirical data in this article are drawn from ten months of ethnographic fieldwork in three rural Guji villages. According to the observation, the daily life of Guji children is filled by work, school and play. Due to the heavy housework and farm work, they do not go to school for a long time and are not allowed to play in school. So work (such as herding cattle) provides Guji children with time and space to play outside the control of adults.

 

The empirical materials of this paper show that Guji folk children's game form, riddling, has social and educational value for children. Through this kind of game practice, children can create and share their own cultural reality, create an environment to entertain each other, and maintain their social network. At the same time, it can also improve their problem-solving skills and the ability to interpret metaphorical images, so that children can develop their memory and interpretation skills through their own game activities, and gradually expand the scope of their intellectual consciousness.

 

In the author's research, they found that storyknifing provides a learning forum for children. It enhances children's cognitive skills of observation, sorting, classification, logical reasoning and developing spatial relations and memory skills. In addition, the girls developed their own symbol system.

 

It is worth mentioning that the author's description of the storyknifing game played by the children in Eskimo village at night is very vivid and interesting. The utensils used, the place, the way, the type of story and the process of the play are very clear, and the illustrations are attached for detailed explanation. This article is very attractive for researchers who focus on the theme of learning through play.

 

Using ethnological methods, the author mainly observed and recorded the family livelihood activities in the two areas to understand the relationship and interaction between children and their caregivers. The research is based on the combination and complementary use of observation, semi-structured interviews, photographs and videotapes.

 

The author argues that the major differences in play behavior observed in the two environments (Molinos community and Mbya-Guarani community) show differences in parents' ethnological theories about the activities, knowledge and skills that children should develop for their present and future. In this context, it is worth further thinking about what kind of expectations the children of different ages in different regions learn, develop skills and values through play to meet their parents.